Communal riots, as defined by the British were first traced to Ahmedabd in 1713 AD. A chronological analysis of Communal Riots in India reflects the fat that religious causes are the main igniting factors in communal disturbances. Communal conflict has also found a different expression in at least some parts of the country in the form of terrorism. What are the roots of this persistent animus, and why have they resisted transformation despite the constitutional mandate?

Many analysts have, in the past, focused on these issues, and they have found the political dynamics of democracy in a complex and often backward society at least in part responsible for the persistence and periodic intensification of religious tensions in India. It is within this context, difficult to forget that Independent India was born in the midst of a bloody orgy of communal violence, and the psyche of an entire generation is certainly scared by memories of the those past slaughters and atrocities.

Much of the secular discourse in India has been based on a politically correct refusal to confront the nature of religious communities and institutions, and their pat and present activities; and on the fiction that 'all religions are equal' and that their inherent message is the same. While such a perspective may be useful in dousing transient fires between communities, it cannot even begin to address the sources of such historical conflagrations. The truth is, unless communities acknowledge reality and recognize the transgressions of their own history within a constructive context, no real solution to the issues of communal polarization and violence in India can be brought about.

This book is an effort in this direction and offers a particular perspective on the history and dynamics of communal antagonisms and carnage in the South Asian region. The book also brings together a wealth of documentation and analysis that the discourse can eventually be broadened to accommodate perspectives that will produce the necessary movement of ideas without which no effective solution is possible.

Indian civilisational stream was impeded for several centuries it struggled and survived through tornado of Islamic and Imperial invasion, which blew other civilizations to smithereens. Efforts to revitalize, revive and reassert this great civilization and restore the continuity were made by Rishis, Mahatmas and intellectuals of this ancient land for over a century which accelerated the process and led the road to freedom. Unfortunately, the ideal of Ram Rajya set by Mahatma Gandhi, which provided the ideological basis of our freedom, became anathema to the post independent polity, politicians, intellectuals and establishments. Even the goal of the Ram Rajya came to be regarded as narrow, sectarian, communal and even dangerous.

As Swamy Vivekananda said, it is given to the Hindus by destiny to discover the idea of Universal validity of all faiths and ways of life and share it with the rest of the world. This inclusive idea, which validates all Gods, faiths, peoples and way of life, is the ultimate destination of the journey of humanity and the final guarantee for global and national peace. It is in this context and with this background and purpose, some intellectual kshatriyas have come together to launch one more humble effort through India First Foundation.

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Much of the secular discourse in India has been based on a politically correct refusal to confront the nature of religious communities and institutions, and their past and present activities; and on the fiction that all religions are equal and that their inherent message is the same. While such a perspective may be useful in dousing transient fires between communities, it cannot even begin to address the sources of such historical conflagrations. The truth is, unless communities acknowledge reality-warts and all-and recognize the transgressions of their own history within a constructive context, no real solution to the issues of communal polarization and violence in India can be brought about.

R N P Singh's Riots and Wrongs is an effort in this direction and offers a particular perspective on the history and dynamics of communal antagonisms and carnage in the South Asian region Singh's objective through this book has been to inject a measure of realism in a discourse that has long been delusionary.